"Khusroo's Urs celebrates unity in diversity"
New Delhi | November 27, 2005 Webindia123.com
They came to celebrate love, brotherhood and unity and all the differences just melted in the air.
People, who thronged to celebrate the 701st Urs of Sufi Poet Amir Khusroo, one of the most prominent disciples of Hazrat Nizamuddin and the doyen of the composite culture of Delhi, were united in their praise for the oneness of God and the human spirit.
Devotees, from diverse cultures and religion, took part in the annual event, which is also known as the 'Satrahvin Sharif'- literally Holy Seventeenth, held after 16 days of Id-ul-fitr.
During the Urs, thousands of people thronged the twin Dargah (tomb) and offered their nazrana (of flowers, chadurs and sweets), said the fatehas (oblation), tied threads of mannat (vow) on the tomb’s jali (window).
The tomb of Hazrat Nizammudin was illuminated with lamps (lights).
The main highlights of this years' Urs, which started on 19th and continued till 23rd was a seminar on the life of Amir Khusroo, which was attended by many renowned scholars.
On being asked, why the death of Khusroo, the favourite companion of 12th century Saint Nizamuddin Aulia is celebrated and not mourned, Khwaja Hasan Sani Nizami of Dargah Nizamuddin said the death for common people could be a sad, mournful affair, but for a Sufi it is only a transition- the final step to the soul’s communion with God, a milan or wedding with the divine which the Sufi had been aspiring his/her entire life- hence the celebration.
In fact the Arabic word 'Uroos' from which 'Urs' is taken, literally means a 'wedding', he added.
Since last 700 years, the event is being celebrated in its full spirit by devotees, who came from all sections of the society.
Amir Khusroo (1253-1325 AD), according to the popular belief, was a steadfast Sufi and the most favourite disciple of Nizamuddin Aulia.
However, the contemporary scholars of History and Persian language know him as a court poet who successfully managed to appease more than seven rulers of Delhi Sultanate with his charming poetry that can still be considered some of the best literature produced in the entire Persian world.
Khusroo produced a large volume of poetry in his lifetime, but very little of it has so far been translated into English or any other language.
Besides, he is also famous for his pahelis (riddles), dohas (couplets) and geets (songs).
Amir Khusrau's image today is multi faceted--as a saint in the dargah of Hazrat Nizamuddin for the common people, as a chronicler of medieval India and classical poet of Persian for the scholars, as an innovator of Hindustani music for the classical and semi-classical musicians of north India, and as a ''lok kavi'' or the poet of the masses using their language and imagery to entertain them.
Thursday, January 05, 2006
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Thursday, January 05, 2006
Khusroo's Urs celebrates unity in diversity
"Khusroo's Urs celebrates unity in diversity"
New Delhi | November 27, 2005 Webindia123.com
They came to celebrate love, brotherhood and unity and all the differences just melted in the air.
People, who thronged to celebrate the 701st Urs of Sufi Poet Amir Khusroo, one of the most prominent disciples of Hazrat Nizamuddin and the doyen of the composite culture of Delhi, were united in their praise for the oneness of God and the human spirit.
Devotees, from diverse cultures and religion, took part in the annual event, which is also known as the 'Satrahvin Sharif'- literally Holy Seventeenth, held after 16 days of Id-ul-fitr.
During the Urs, thousands of people thronged the twin Dargah (tomb) and offered their nazrana (of flowers, chadurs and sweets), said the fatehas (oblation), tied threads of mannat (vow) on the tomb’s jali (window).
The tomb of Hazrat Nizammudin was illuminated with lamps (lights).
The main highlights of this years' Urs, which started on 19th and continued till 23rd was a seminar on the life of Amir Khusroo, which was attended by many renowned scholars.
On being asked, why the death of Khusroo, the favourite companion of 12th century Saint Nizamuddin Aulia is celebrated and not mourned, Khwaja Hasan Sani Nizami of Dargah Nizamuddin said the death for common people could be a sad, mournful affair, but for a Sufi it is only a transition- the final step to the soul’s communion with God, a milan or wedding with the divine which the Sufi had been aspiring his/her entire life- hence the celebration.
In fact the Arabic word 'Uroos' from which 'Urs' is taken, literally means a 'wedding', he added.
Since last 700 years, the event is being celebrated in its full spirit by devotees, who came from all sections of the society.
Amir Khusroo (1253-1325 AD), according to the popular belief, was a steadfast Sufi and the most favourite disciple of Nizamuddin Aulia.
However, the contemporary scholars of History and Persian language know him as a court poet who successfully managed to appease more than seven rulers of Delhi Sultanate with his charming poetry that can still be considered some of the best literature produced in the entire Persian world.
Khusroo produced a large volume of poetry in his lifetime, but very little of it has so far been translated into English or any other language.
Besides, he is also famous for his pahelis (riddles), dohas (couplets) and geets (songs).
Amir Khusrau's image today is multi faceted--as a saint in the dargah of Hazrat Nizamuddin for the common people, as a chronicler of medieval India and classical poet of Persian for the scholars, as an innovator of Hindustani music for the classical and semi-classical musicians of north India, and as a ''lok kavi'' or the poet of the masses using their language and imagery to entertain them.
New Delhi | November 27, 2005 Webindia123.com
They came to celebrate love, brotherhood and unity and all the differences just melted in the air.
People, who thronged to celebrate the 701st Urs of Sufi Poet Amir Khusroo, one of the most prominent disciples of Hazrat Nizamuddin and the doyen of the composite culture of Delhi, were united in their praise for the oneness of God and the human spirit.
Devotees, from diverse cultures and religion, took part in the annual event, which is also known as the 'Satrahvin Sharif'- literally Holy Seventeenth, held after 16 days of Id-ul-fitr.
During the Urs, thousands of people thronged the twin Dargah (tomb) and offered their nazrana (of flowers, chadurs and sweets), said the fatehas (oblation), tied threads of mannat (vow) on the tomb’s jali (window).
The tomb of Hazrat Nizammudin was illuminated with lamps (lights).
The main highlights of this years' Urs, which started on 19th and continued till 23rd was a seminar on the life of Amir Khusroo, which was attended by many renowned scholars.
On being asked, why the death of Khusroo, the favourite companion of 12th century Saint Nizamuddin Aulia is celebrated and not mourned, Khwaja Hasan Sani Nizami of Dargah Nizamuddin said the death for common people could be a sad, mournful affair, but for a Sufi it is only a transition- the final step to the soul’s communion with God, a milan or wedding with the divine which the Sufi had been aspiring his/her entire life- hence the celebration.
In fact the Arabic word 'Uroos' from which 'Urs' is taken, literally means a 'wedding', he added.
Since last 700 years, the event is being celebrated in its full spirit by devotees, who came from all sections of the society.
Amir Khusroo (1253-1325 AD), according to the popular belief, was a steadfast Sufi and the most favourite disciple of Nizamuddin Aulia.
However, the contemporary scholars of History and Persian language know him as a court poet who successfully managed to appease more than seven rulers of Delhi Sultanate with his charming poetry that can still be considered some of the best literature produced in the entire Persian world.
Khusroo produced a large volume of poetry in his lifetime, but very little of it has so far been translated into English or any other language.
Besides, he is also famous for his pahelis (riddles), dohas (couplets) and geets (songs).
Amir Khusrau's image today is multi faceted--as a saint in the dargah of Hazrat Nizamuddin for the common people, as a chronicler of medieval India and classical poet of Persian for the scholars, as an innovator of Hindustani music for the classical and semi-classical musicians of north India, and as a ''lok kavi'' or the poet of the masses using their language and imagery to entertain them.
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Anonymous said...
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In the company of Saints
My sons, Suleiman and Dawood, and I, also took bay'ah. This pledge of allegiance took place at the blessed grave of al-Sayed 'Abd al-Latif bin Muhammad Yusuf bin Qadi 'Abd al Rahman al-Habibi. Imam was nearing the end of his life.
A few days after Imam had connected us to the Qadiriyyah and Chistiyya salasil, I dreamt of myself sitting under the ground-floor balcony in the Masjid al-Haram. I faced the Syrian Corner of the Bait-ullaah, engaging anyone who was available for a chat. He was nearly upon me, when, from the corner of my eye, I noticed Imam Babu approaching. Imam put his right hand into my right hand and led me onto the mataaf. There, about seven metres away from and facing the north-eastern wall of the Bait-ullaah, were six regal-looking men. They were arranged in two rows of three – those at the back stood, and those in front sat on their shins and with their palms on their thighs. By their bulky turbans I could see that they were leaders of men. Some were younger-looking than others. So intent were they in gazing at the Holy Ka'aba, that they paid scant attention to us. Imam pointed me in the direction of the House of Allah and placed me directly to the right of those holy men who were standing.
Alhamdu-lillaah. I was in very good company and eager to draw from their barakah. That it was set in the Masjid al-Haram confirmed the soundness of the dream. Imam taking my right hand into his right hand (as opposed to our left hands) lent credence to its authenticity. I took it that the dream signified our acceptance into the Qadiriyyah and Chistiyya Sufi orders. Allah, The One Who Shows the right way, Had Guided us.
Did it serve as an indication that Allah The Most Giving would allow us to visit His Holy House once more?
About two weeks later, my friend Haji Achmat Lalkhen came to visit. He showed me a miniaturised replica of a painting of Indian origin. The original is called the 'Meeting of the Saints', the artist unknown. It is one of the most famous in Eastern art. At the top, centre of the picture, was depicted the Holy Qabr of our Beloved Prophet Muhammad (May Allah Convey His Peace and Blessings upon the Holy Prophet). On it also, were the awliya-Allah that I had seen in the dream. I was bowled over. The saints' names and their places of burial were on the print. They were, clockwise from bottom left, Khwaja Baba Farid al-din Mas'ud Ganj-i Shakar al-Chisti of Pakpattan, Punjab (d. 664AH/1265CE), al-Sayed Qutb al-din Bakhtiyar Kaki al-Chisti of Mehrauli, New Delhi (d. 633AH/1236CE), al-Sayed Gharib Nawaz Mu'ain al-din Chisti of Ajmer, India (d. 1230CE), al-Sayed al-Sultan al-Awliya al-Ghawth al-'Adham 'Abd al Qadir al-Jilani (d. 561AH/1166CE), Hadhrat Sharif al-din abu 'Ali Shah Qalandar of Panipat, Haryana, India (d. 724AH/1324CE) and Sheikh Nizam al-din Awliya al-Chisti of Ghiyaspur, a village outside Delhi, India (d. 1324). May Allah, The One Who Brought us from darkness into the light, amply repay these dutiful men for their devotion. Their story has contributed much towards the wonder of Islam and the lustre of Islamic mysticism. Their names are forever emblazoned across the Sufi sky. I am as the dust beneath their feet.
While those sitting in the dream were awliya-Allah in their own right, they did so out of respect, as those who stood were of the descendents of our Honourable Prophet Muhammad (May Allah Convey His Peace and Blessings upon the Holy Prophet). They reverently sat at the feet of the saadaat also, as at least two of those standing were their asatidhah.
The dream gave me some idea of the kindnesses that Allah, The One Who Allows without stint to whom He will, Provides to the righteous. This showed clearly that the approach of these friends of Allah was rock solid and that their salasil were watertight. It illustrated also, that Imam's khilafah was beyond reproach. Imam had been granted khilafat of the Qadiriyyah and Chistiyya tasauwuf orders by Shah Pir Hafith Pasha al-Habibi (d. 1989), the head of the Habibiyyah branch of the Chistiyya Silsilah, in Hyderabad, India, in 1988. The dream handed me an inkling of the stature that Imam Abdullatief “Babu” Parker of Habibia enjoyed in the next life.
I remembered that straight after we had linked into the chains of Islamic spirituality, Imam had held up to me the same caricatured portrait of only Sayed 'Abd al Qadir al-Jilani (May Allah, The One Who Opens closed matters to His slaves, Excuse them of blame). I had wondered then why he did that.
A large copy of the 'Meeting of the Saints' hangs in our home. I had bought it from Mr. Feroz Parker of Cravenby Estate. -
9:29 AM
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In the company of Saints
My sons, Suleiman and Dawood, and I, also took bay'ah. This pledge of allegiance took place at the blessed grave of al-Sayed 'Abd al-Latif bin Muhammad Yusuf bin Qadi 'Abd al Rahman al-Habibi. Imam was nearing the end of his life.
A few days after Imam had connected us to the Qadiriyyah and Chistiyya salasil, I dreamt of myself sitting under the ground-floor balcony in the Masjid al-Haram. I faced the Syrian Corner of the Bait-ullaah, engaging anyone who was available for a chat. He was nearly upon me, when, from the corner of my eye, I noticed Imam Babu approaching. Imam put his right hand into my right hand and led me onto the mataaf. There, about seven metres away from and facing the north-eastern wall of the Bait-ullaah, were six regal-looking men. They were arranged in two rows of three – those at the back stood, and those in front sat on their shins and with their palms on their thighs. By their bulky turbans I could see that they were leaders of men. Some were younger-looking than others. So intent were they in gazing at the Holy Ka'aba, that they paid scant attention to us. Imam pointed me in the direction of the House of Allah and placed me directly to the right of those holy men who were standing.
Alhamdu-lillaah. I was in very good company and eager to draw from their barakah. That it was set in the Masjid al-Haram confirmed the soundness of the dream. Imam taking my right hand into his right hand (as opposed to our left hands) lent credence to its authenticity. I took it that the dream signified our acceptance into the Qadiriyyah and Chistiyya Sufi orders. Allah, The One Who Shows the right way, Had Guided us.
Did it serve as an indication that Allah The Most Giving would allow us to visit His Holy House once more?
About two weeks later, my friend Haji Achmat Lalkhen came to visit. He showed me a miniaturised replica of a painting of Indian origin. The original is called the 'Meeting of the Saints', the artist unknown. It is one of the most famous in Eastern art. At the top, centre of the picture, was depicted the Holy Qabr of our Beloved Prophet Muhammad (May Allah Convey His Peace and Blessings upon the Holy Prophet). On it also, were the awliya-Allah that I had seen in the dream. I was bowled over. The saints' names and their places of burial were on the print. They were, clockwise from bottom left, Khwaja Baba Farid al-din Mas'ud Ganj-i Shakar al-Chisti of Pakpattan, Punjab (d. 664AH/1265CE), al-Sayed Qutb al-din Bakhtiyar Kaki al-Chisti of Mehrauli, New Delhi (d. 633AH/1236CE), al-Sayed Gharib Nawaz Mu'ain al-din Chisti of Ajmer, India (d. 1230CE), al-Sayed al-Sultan al-Awliya al-Ghawth al-'Adham 'Abd al Qadir al-Jilani (d. 561AH/1166CE), Hadhrat Sharif al-din abu 'Ali Shah Qalandar of Panipat, Haryana, India (d. 724AH/1324CE) and Sheikh Nizam al-din Awliya al-Chisti of Ghiyaspur, a village outside Delhi, India (d. 1324). May Allah, The One Who Brought us from darkness into the light, amply repay these dutiful men for their devotion. Their story has contributed much towards the wonder of Islam and the lustre of Islamic mysticism. Their names are forever emblazoned across the Sufi sky. I am as the dust beneath their feet.
While those sitting in the dream were awliya-Allah in their own right, they did so out of respect, as those who stood were of the descendents of our Honourable Prophet Muhammad (May Allah Convey His Peace and Blessings upon the Holy Prophet). They reverently sat at the feet of the saadaat also, as at least two of those standing were their asatidhah.
The dream gave me some idea of the kindnesses that Allah, The One Who Allows without stint to whom He will, Provides to the righteous. This showed clearly that the approach of these friends of Allah was rock solid and that their salasil were watertight. It illustrated also, that Imam's khilafah was beyond reproach. Imam had been granted khilafat of the Qadiriyyah and Chistiyya tasauwuf orders by Shah Pir Hafith Pasha al-Habibi (d. 1989), the head of the Habibiyyah branch of the Chistiyya Silsilah, in Hyderabad, India, in 1988. The dream handed me an inkling of the stature that Imam Abdullatief “Babu” Parker of Habibia enjoyed in the next life.
I remembered that straight after we had linked into the chains of Islamic spirituality, Imam had held up to me the same caricatured portrait of only Sayed 'Abd al Qadir al-Jilani (May Allah, The One Who Opens closed matters to His slaves, Excuse them of blame). I had wondered then why he did that.
A large copy of the 'Meeting of the Saints' hangs in our home. I had bought it from Mr. Feroz Parker of Cravenby Estate.
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